indeed, heard an intemperate man pray, and with apparent fervor and sincerity; and we have seen a passionate man, in his calmer moments, giving alms to the poor, and even with a smile of complacency on his cheek. But we could scarcely believe that the former act proceeded from a principle of piety, or the latter from genuine benevolence. At least, we have felt assured, that neither the one nor the other of these essential Christian graces could grow to much maturity, till the counteracting passions and appetites of the soul were subdued, and the whole man brought into subjection to the laws of temperance. It was a prominent direction of Grecian philosophy; "Know thyself;" but it is a precept of higher authority and importance: "Keep thy heart," or in other words: "Bring into captivity every thought to the obedience of Christ." We cannot fail, therefore, to see the high importance of temperance or self-control, in its bearing on the essential Christian graces, and the elevation of the Christian character.

4. I might pursue the illustration, by adverting to the remaining qualities of Christian character, mentioned in our text. But further illustration seems to be quite unnecessary, as the same train of reflection and the same course of remark, are obviously applicable to the two remaining qualities of patience and brotherly kindness. We may, therefore, safely conclude, that all these Christian graces and virtues are intimately connected and mutually subservient to each other's growth and maturity; and that combined, they conspire to elevate Christian character, and give it symmetry of form and a perfection of moral beauty. Indeed, this seems to be the only kind of perfection attainable in this state of discipline and probation. Absolute perfection, which some presumptuously claim,

is not of earthly growth; it is found mature in heaven alone. But the perfection, resulting from a combination of the elements of Christian character, in due proportion, and displaying Christian symmetry and moral beauty, is "the highest style of man" on earth.

I proceed to make a brief, practical application of the subject.

1. Let those, who wish to know what spirit they are of, and whether they are authorized to indulge a Christian hope and make a Christian profession, remember that there are, at least, three modifications of Christian experience, which are essential to Christian character; and which never fail to manifest themselves to those who possess them, as often as they faithfully examine their hearts and lives. Apply, then, these tests of character, and you will, if you are Christians, find evidence of your regeneration, and ground for a good hope; you will discover these marks of the new creation, enstamped upon your souls; you will be persuaded of your adoption through grace, and learn that you have the Spirit of God abiding in you, that you are living by faith on the Son of God, in the exercise of pious and benevolent affections, supreme love to God and charity or good will to all mankind. But, if you find not these marks of the children of God; whatever else you find, be assured, you are not Christians. If you have not a settled faith in Christ, as the Great Mediator and only Saviour, connected with feelings of piety and benevolence; if either of these essential qualities of spirituality is wanting, you are driven to the conclusion that the divine life is not begun in your souls, that you are yet in a state of alienation from God. You may have had a vivid experience and have been exercised with strong feelings and highly excited emotions; you may possess strong

sympathies and many amiable qualities; you may have secured, the friendship of the world and the flattering commendations of your companions and friends. But all these will not save you; all these furnish no evidence of holiness and preparation for heaven; all these you may have, and yet perish, at last, with hypocrites and unbelievers. Wherefore, examine yourselves, whether you are in the faith; a faith which works by love, love to God and man.

2. In conversing with others about their spiritual condition, or examining those who wish to join themselves to the people of the Lord, let the same discriminating marks of Christian experience and character be faithfully applied. We should, indeed, be candid and kind in our judgment of others, and severe only in our examination of ourselves. Still we must be faithful, while we are tender in our treatment of others. We must not encourage them to indulge a hope of salvation, nor make a profession of such a hope, till they in their hearts believe in the great doctrines of Christianity, till they so believe as to act in accordance with their faith, till their faith is shown to be genuine by acts of piety and deeds of charity.

3. Let all who have evidence of their regeneration, who indulge a rational and good hope, that through grace "they have passed from death unto life," strive to grow in grace and elevate their Christian character, till they reach the measure of the stature of the fulness of Christ, and are made perfect with him in glory. With this view, let them remember, that all the Christian virtues and graces are mutually dependent, and subservient to each other's growth. Let them, therefore, cultivate them all with diligence. Let them carefully use all the appointed means of grace, and improve all the privileges which they enjoy. The

Sabbath and the Sanctuary, the Scriptures and the Sabbath School, the ordinances of the gospel and the prayer-meeting, let them never neglect.

My Christian friends, if you would form a complete Christian character; if you would do the most possible good and enjoy the highest happiness; if you would secure "an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ;" you must attend to all these things with care and diligence; you must "give all diligence, to add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

LECTURE XII.

CHRISTIAN DILIGENCE.

2 PETER I. 5-7.

GIVING ALL DILIGENCE, ADD TO YOUR FAITH VIRTUE, AND TO VIRTUE KNOWLEDGE, AND TO KNOWLEDGE TEMPERANCE, AND TO TEMPERANCE PATIENCE, AND TO PATIENCE GODLINESS, AND ΤΟ GODLINESS BROTHERLY KINDNESS, AND TO BROTHERLY KINDNESS CHARITY.

THE phrase, "giving all diligence," will furnish the theme of the present lecture, the last in our series on the text. The eight distinct virtues and graces named in it, have been separately considered and fully il lustrated. And in the next preceding lecture, an attempt was made to show their mutual connection and their bearing on each other, as indicated by the term add; and to enforce the exhortation to cultivate them together, and with a due regard to their relative importance. It remains, therefore, in order to exhaust the whole subject of this comprehensive exhortation, that we contemplate and apply the strong language of qualification, emphatically recited; "Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity." That we may attain to a high Christian character and become qualified for "an abundant entrance into the everlasting kingdom of our Lord and Saviour, Jesus